Buonamici, Francesco
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De motu libri X
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31 - 60
61 - 90
91 - 120
121 - 150
151 - 180
181 - 210
211 - 240
241 - 270
271 - 300
301 - 330
331 - 360
361 - 390
391 - 420
421 - 450
451 - 480
481 - 510
511 - 540
541 - 570
571 - 600
601 - 630
631 - 660
661 - 690
691 - 720
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751 - 780
781 - 810
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841 - 870
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ticus, & mathematica demonſtratio. </
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<
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>Proptereà, quod dicitur hæc conſiderari quatenus naturalia,
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non indicat hoc demonſtrandi modum, aut formulam demonſtrationis: ſed conditionem rei tra
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ctandæ, quaſi dicamus lineam mathematicam ſub modo exiſtendi naturali (eſt enim reapſe colo
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rata) illarum contemplationi ſubiici; ſed tamen modo mathematico tractari. </
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<
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>Ex quo efficitur,
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vt ſint ſubalternæ ſimpliciter puris mathematicis, quòd in ſubiecto formali
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. </
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<
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>conſideran
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di cum ipſis conueniant: phyſicè verò aliqua ex parte, cùm ab illa rem capiant quam tractare
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queant. </
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<
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>Maius enim quid poteſt ſubiectum formale in ſcientia,
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ratioq́
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. </
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<
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>tractandi quam res ipſa
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quæ tractatur
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plus eſt concedendum; non ſecus àc plus formæ, cui ſimilis eſt conſiderandi
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ratio, quàm materiæ quæ eſt res ipſa tractata, tribuendum ſit.</
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B</
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a 2. Phyſ.
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T. 20.</
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b 1. Poſt.</
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D</
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E</
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F</
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G</
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H</
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A</
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De poteſtate eorum communium, quæ dicuntur ad vnum. </
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>Cap. </
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<
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>XXII
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.</
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<
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>ET hoc item iure optimo numerabitur in noſtrę methodi principiis. </
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<
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>vt quia naturalis philo
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ſophiæ ſtratum, ſeu ſubiectum eſt ſubſtantia naturalis: ea verò non eſt vniuoca quædam
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res, ſed ad vnum (quippe quòd ambigua ſcientiæ non accipiant) dum res caducas & ęternas com
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plectitur. </
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<
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abbr
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motusq́
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. </
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<
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>conſimiliter qui propria illius eſt affectio, & hic quoque per eos terminos de
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claretur qui ſunt ad vnum, de illorum vi nonnulla dicamus præſertim, quòd nihil eſt, quod fre
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quentius occurrat in vniuerſa philoſophia, & in omnibus methodis quas litteris conſignauit Ari
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ſtoteles; nec quicquam nobis aperiat magis ordinem
<
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. </
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<
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>demonſtrationum quàm in expli
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cando motu
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Ariſtoteles. </
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<
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>non verebor etiam dicere vniuerſam phyſiologię totius œco
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nomiam, quàm ſi probè teneamus quæ ſit eorum poteſtas, & quemadmodum ſuſcipiatur in me
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thodis. </
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<
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>Hæc ego communia voco, nomina nonnulli; quia vix audeant (vt puto) notiones appel
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lare. </
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<
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>Sed quicquid ſint, ſeu communia, ſiue nomina, ſeu notiones: hinc eorum explicationis exor
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dium capiemus. </
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<
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>Etenim inter alia quæ generatim ſignificant, duo ſunt quæ cùm maximè ſimilia
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videantur, longo tamen interuallo diſiunguntur, vniuocum & id quod vocamus ad vnum.
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</
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<
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>Quamobrem, ne ex ſimilitudine deceptio naſcatur, vt fieri ſolet; illorum vis ſeorſum declarabi
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tur; ac de vniuoco prius verba fient. </
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<
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>Vniuocum ergò ſignificat naturam & rationem communem
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pluribus in materia conuenientibus. </
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<
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>Quapropter optimè dictum eſt à Boëtho, vniuocum eſſe vni
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uerſale communicabile pluribus ſecundum eſſentiam: pluribus verò quę conueniant in materia.
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</
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<
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>Nam cùm materia & forma, ſiue ratio ſecum neceſſariò congruant; niſi ſit eadem materia; profe
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ctò neque eadem ratio eſſe poterit. </
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<
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>Et quoniam refert nobis vniuocum naturam
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pluribus,
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inde eſt, vt reuera ſit, àc ſi fuerit genus, habeat proprietates, ac differentias per quas, vt
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quod
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dam in ſuas ſpecies & membra diſtinguatur. </
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<
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>Itaque prędicatur ęqualiter de omnibus indiuiduis
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in quid eſt, & in partium definitione ſumitur. </
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<
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>Quia item notat eſſentiam ſuarum partium, prius
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eſt natura quàm partes, ob
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. </
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<
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>cauſſam ab eis, ſi non re, ſaltem ratione & cogitatione ſeparari
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poteſt. </
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<
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>Quanquam neque abſurdum habendum eſt, ſi re ſeparetur, & aliquando per ſe ſubſiſtat:
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cùm embryon in vtero primùm ſit planta, deinde animal antequàm fiat homo:
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de tali
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verè dici poſsit, rem abſolutam non eſſe, & aliam requirere
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, & ex eo ſunt ordine qui
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complectitur
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, vt Gręci dicunt,
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a
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quæ ſunt viæ ad alia. </
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<
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>Sed hoc nihil ad rem. </
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<
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>nunc ad ea
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veniamus quę ſunt ad vnum. </
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<
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>Horum ſanè
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natura nulla eſt quę de illis prędicetur in quid eſt.
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</
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<
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>Cùm enim ens (vt hinc exemplum mihi ſumam) ea ſignificet, inter quę ordo quidam intercedit;
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dum
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accipitur, qua ratione continget, vt de ſubſtantia prędicetur? </
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<
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>erit'ne id
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quod
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ordinem accidentis ad ſubſtantiam proponat? </
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<
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>Minimè profectò, quoniam ſubſtantia ab omni ac
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cidente poteſt abſolui: licebit'ne ſepatarim concipere ens, quatenus refert notionem
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ſubſtan
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tiæ, vel accidentis? </
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<
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>multò minus, quòd accidentis notio ſine notione ſubſtantiæ non exiſtit. </
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<
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ſit
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non ens ſanè, ſed entis. </
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<
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>idcirco non prędicatur ęqualiter, neque per ſuas differentias in certas ſpe
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cies ſecatur. </
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<
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>Proptereà monebat Simplicius,
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b
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<
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. </
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<
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>ab Ariſt. </
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<
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>ante admonitus
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c
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qui nullam dif
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ferentiam extra genus ſumendam eſſe teſtabatur: effici, vt cum ea quę ſunt ad vnum; ſpecie ſepa
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rentur; id quod eſt
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, vt ad vnum non diſtribuatur in ſuas partes per differentias aliquas diui
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dentes, ſed per conſtituentes, aut potius ſimiles conſtituentibus, quia ſingulę ſingulas parteis adæ
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quent, vt eſſe in ſubiecto accidens, & non eſſe ſubſtantiam: qui etenim diuidatur per id differen
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tiarum genus quod illis
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eſt natura prius? </
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<
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>Nouit enim quiſque qui vel ſummis digitis attigerit
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dialecticen, genus ipſum ſupponi differentiis diuidentibus;
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. </
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<
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>genere & re & ratione poſterio
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res eſſe. </
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<
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>per conſtituentes autem diuiditur quæ reipſa idem ſunt cum eo quod
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ab illis:
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ac ſi vllum diſcrimen intercedit inter
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& partes
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, vt ad
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, ea ſit rationis duntaxat,
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vt patet, cùm diſtribuitur ens in ſubſtantiam &
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per id quod eſt eſſe in ſubiecto &
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eſſe.
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</
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<
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>Nanque idem eſt eſſe in ſubiecto & eſſe accidens: & ex altera parte
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eſſe in ſubiecto, & eſſe ſub
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ſtantiam. </
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<
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<
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. </
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<
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>ratione diſtingui videtur hoc pacto; quia .ſ. </
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<
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>notio tùm
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ipſius, vt ad vnum,
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tùm
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differentiarũ
">differentiarum</
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ſimplicior eſt quàm ſit
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partiũ
">partium</
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<
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ſubiectarũ
">ſubiectarum</
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, quae mens in primo ſui munere
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rem </
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